Tag Archives: Genesis

Reflections on Joseph’s Sterling Spiritual Character

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Genesis 41:9, YHVH’s timing is perfect. Do you have the trust in YHVH to believe that for your life? Had the chief butler remembered Joseph prior to this how would things have been different for Joseph? Would he have had the chance to interpret Pharaoh’s dream? Would he have returned to Canaan? How would the history of the nation of Israel been different? Would YHVH’s purposes have been fulfilled?

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Genesis 41:16, After all Joseph had endured—multiple false accusations, murder attempts, enslavement and imprisonment—a man of lesser spiritual stature than Joseph might have lost his faith in Elohim along the way. In this verse, what is the evidence that he hadn’t given up hope in his Heavenly Father and that he had not lost sight of the dreams and promises that YHVH had made to him many years earlier? As a form of witnessing, do you give honor to YHVH whenever you can—even to strangers? Doesn’t the fact that Joseph was able to do so in front of one of the most powerful monarchs of his day show evidence of his strong and abiding faith in and fear of YHVH even in spite of years of mistreatment and false accusations? Joseph is a powerful and encouraging example to the down-trodden of the world who have been persecuted for the their faith. It is possible to maintain faith in YHVH even in spite of dire circumstances.

Genesis 41:38, A man in whom the Spirit of Elohim is. Would this be the testimony of those heathens around you about you? If not, why? What changes in your life should you make to insure that it would be?

 

More Details That Confirm the Divine Origination of the Bible

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Genesis 38:29, Pharez [Heb. Peretz]. This name means “breach” or breaking through by pressing forward.” It is from the root word meaning “breach, gap, bursting forth, outburst; broken wall.” Yeshua is from this branch of Judah. Peretz received his name because of the violent nature of his birth. He was born before his twin brother, Zerah. The Peretz family line was the more prominent of the Peretz-Zerah family lines.

Matthew Henry in his commentary notes that it’s a wonder that off all the tribes Yeshua should proceed from this one considering its incestuous origins and YHVH’s displeasure over such sin. Yet Henry goes on to say that YHVH chooses human instruments not because of their merits, but out of grace, and that Yeshua came into the world to save sinners, even the chief of sinners, including those of his own family. Moreover, the worthiness of the Messiah wasn’t to be found in any meritorious moral qualities of his ancestors, but in himself alone. It is a wonder that the Jews boast at all about their lineage in light of its incestuous origins. As Jeremiah warns, a man should not glory in anything they are or have done but only that “he understands and knows me, that I am YHVH which exercise lovingkindness, judgment, and righteousness, in the earth, for in these things I delight” (Jer 9:23–24).

The inclusion of the accounts of Judah, Tamar, Pharez and Zerah further confirm the divine origin of the Scriptures. It is the generally accepted tradition in both Jewish and Christian circles and the opinion of conservative biblical scholars that Moses wrote the Torah (the first five books of the Bible). Genesis 38 gives important background information about the founding of the tribe of Judah and, more importantly, about the origins of the Messiah who was born out of this tribe. Other than a couple of oblique prophecies, there is no overt indication in the Torah that the Messiah, the Redeemer of Israel, would could come from the tribe of Judah, yet Moses included the inglorious details of the founding of this tribal family therein for no apparent reason. Those of us looking back in history at the Messiah’s birth can see how Genesis 38 fits perfectly into the overall biblical redemption story, but those in times past looking forward to the Messiah would have likely been hard pressed to see this. From our vantage point, this is yet another proof of the hand of the Divine Providence in the writing of the Scriptures.

Genesis 38:30, Zerah [Heb. Zerach]. This name means “rising” and is from the word meaning “shining, dawning.”The root of this word means “to rise, to come out or appear.” His hand first exited the womb and a scarlet cord was placed on it, although he pulled his hand back in and his brother was the first to be born.

The tying of the scarlet cord onto the hand signifies the seriousness the ancient patriarchal communities placed upon the position of firstborn or primogeniture. The firstborn was the head elder of the family and it was his duty to care for his younger sibling. Hence, he was given a double portion of the father’s inheritance, so he would have the extra resources to help the others should the need arise. Although the hand of Zerah was the first to exit the womb, Pharez’s head crowned first and so he is considered to be the firstborn and he is listed first in the several instances in the Scriptures where their names are mentioned together.

 

What Is Jacob’s Trouble in End Times Prophecy?

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Genesis 32 is the story of Jacob’s return to Canaan after having been exiled from his homeland for 20 years. This is often referred to as Jacob’s Trouble (from Jer 30:7). His exile occurred after he obtained his divinely promised birthright through shrewd if not unscrupulous means from his brother Esau resulting in his having to flee Canaan for fear of his life due to Esau’s vengeance. Jacob found refuge in the region of Babylonia at his Uncle Laban’s home where he married Laban’s two daughters, Leah and Rachel. Genesis 32 recounts Jacob’s encounter with Esau who, along with his small army, physically stood in Jacob’s way from entering the land of his promised inheritance—later to be known as the land of Israel or Promised Land.

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The Jewish sages believe that this encounter between Jacob and Esau is prophetic in nature and will happen again in the end times, but this time on a much larger scale and this time involving the numerous descendants of Israel and Esau. The Israelites will be attempting to return to their ancestral homeland, while the descendants of Esau will be attempting to block their way. As we proceed in this study, we will see whether this prophecy is beginning to come to pass in our days.

Rolling the film backwards a little, Laban had chased Jacob out of the area of Babylon, and yet Jacob was being blocked from entering Canaan by Esau (or Edom meaning “red”). This is reminiscent of Pharaoh chasing the Israelites out of Egypt only to find themselves blocked by the Red Sea, which is a picture of Edom (meaning “red”). In both instances, YHVH’s people were forced to totally rely on him for deliverance from their enemies who were before and behind them.

Chapter 32 is a study in how we often deal with major trials and stressful situations in life. Jacob (a) was gripped by fear, (b) resorted to fleshly schemes to appease his brother’s wrath and “to save his own hide” and that of his family, and (c) at the same time he Continue reading →

 

YHVH’s Original Twelve-Step Program

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Genesis 29:32–35:18, The birth of the Jacob’s twelve sons and the meaning of their names. The Scriptures record that the gospel message was preached not only to the first century believers, but to ancient Israel (Heb 4:2), and to the Patriarchs (Gal 3:8) as well. Here is another example of this in the meanings of the names of the twelve sons of Jacob. His twelve sons were Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, Joseph and Benjamin (who was not born until Gen 35:18). The meanings of their names and the statements the Bible attaches to those meanings reveal YHVH’s glorious plan of salvation for mankind. The Scriptures call this message the good news or gospel.

12 twelve number laurel wreath

  • Reuben, Jacob’s first son, means “see or behold a son.” At the birth of her first son, Leah proclaimed “surely YHVH has looked upon my affliction” (Gen 29:32). The gospel message here is that YHVH Elohim saw the affliction of sinful man and gave us Yeshua, his Son.
  • Simeon means “hearing.” Leah named her second son thusly because “YHVH has heard that I was unloved” and she was hoping to receive her husband’s affection (Gen 29:33). The gospel message in this is that as a sinner, one comes to Yeshua in a lost and unloved state and separated from Elohim, and that when one hears about the Son (Yeshua the Messiah) in the gospel message, it’s at this point they receive the Father’s love.
  • Levi means “joined.” Leah named her next son this in the hopes that “now this time will my husband be joined to me” (Gen 29:34). With regard to the gospel, this can infer the union between redeemed believers and the Father and Son that occurs upon one’s salvation. The good news message is the reconciliation and union of man and Elohim through the atoning death of Yeshua and by the work of the Holy Spirit in a person’s life who helps us to conform our lives to the Word of Elohim.
  • Judah means “praise” or “now I will praise YHVH” (Gen 29:35). This is the response of the redeemed believer upon being joined to Yeshua as one is spiritually regenerated.
  • Dan means “judgment.” Rachel named Bilhah’s son Dan and exclaimed “Elohim has judged my case” (Gen 30:6). The gospel message is that when a new believer receives salvation from sin’s death penalty through Yeshua’s atoning blood, the Just Judges of the Universe’s sentence against sin has been lifted from them.
  • Naphtali means “wrestling,” upon his birth, Rachel proclaimed, “With great wrestlings have I wrestled” (Gen 30:8). This prophetically speaks of the believer’s life as he struggles against the world, flesh and the devil endeavoring to walk in a righteous and sin-free relationship with Elohim.
  • Gad means “troop or company.” At his birth, Leah exclaimed, “A troop comes” (Gen 30:11). This prophetically foretells the fellowship of believers as sons and daughters in the spiritual family of Elohim.
  • Asher means “happy,” for when he was born, Leah declared “I am happy and I will be called blessed.” (Gen 30:13). True inner happiness come to the redeemed believer who is now walking in right relationship with Elohim and in fellowship with other believers while together they pursue the hope of eternal life and inclusion in the kingdom of Elohim.
  • Issachar means “hire.” At his birth, Leah declared, “Elohim has given me my wages” (Gen 30:18). Once one is a part of the spiritual body of believers, one is equipped for works of service in advancing the kingdom of Elohim as a bondservant with the ultimate reward for a lifetime of service being eternal life and inclusion in the family of Elohim.
  • Zebulun means “dwelling, exalt and honor.” Upon the birth of her sixth son, Leah triumphantly proclaimed, “Elohim has endowed me with a good gift, and now my husband will dwell with me” (Gen 30:20). This speaks prophetically of the gift of eternal life YHVH has for those who faithfully serve him and the honor and exalted status they will have as the bride of King Yeshua the Messiah and as kings and priest in his eternal kingdom.
  • Joseph means “adding.” When he was born, Rachel declared, “Elohim has taken away my reproach and YHVH shall add to me another son” (Gen 30:24). This can again be a prophetic reference to the expansion of Elohim’s spiritual family comprised of individuals who have been redeemed from the consequences and penalty of sin and who have become YHVH’s spiritual sons and daughters. This spiritual family will have its highest and fullest manifestation in the New Jerusalem heaven on earth.
  • Benjamin, which means “son of my right hand,” was born in Bethlehem (or Ephrath, Gen 35:18). This is a clear prophetic reference to Yeshua who sits at the right hand of YHVH, and to believers who are seated with Yeshua in heavenly places by faith (Eph 2:6). To be united with Yeshua in an eternal spiritual relationship ruling and reigning with him over his kingdom is the ultimate reward of the saints.It’s interesting to note that as she was dying, Rachel named her son Benoni meaning “son of my sorrow” and Jacob changed the name to Benjamin. It’s likely that Rachel died prematurely because of the curse Jacob unwittingly placed on her for hiding her father’s idols (Gen 31:32). Within the context of the meaning of the twelve patriarchs’ names pointing prophetically to the gospel message, it’s possible that there is a not so oblique allusion in the name Benoni to the sorrowful fate of idolators who refuse to accept Yeshua, the son of Elohim’s right hand, as their Redeemer and Lord. They will perish under Elohim’s hand of judgment, like Rachel (?), in the lake of fire, for we read that idolators will have no part in the New Jerusalem (Rev 22:15).

The gospel message in the names of the twelve tribes starts with Yeshua and ends with him, for he is the Aleph and the Tav (or the Alpha and Omega), the Beginning and the End, the Author and Finisher of our faith! Let’s give him the glory! Please pause and reflect on the higher spiritual message in these names. Selah.

Is it possible that the mind of man could have cleverly devised the meanings of these names and in the proper order, so they prophetically proclaim the gospel message about 1800 years before the birth of Yeshua? If this doesn’t loudly attest to the hand of Elohim at work in the writing of the Scriptures, then what does? If this doesn’t strengthen our faith, then what will?

In your own spiritual walk, where are you in this twelve-step prophetic scenario? In your spiritual walk have you passed through the reality of each of the twelve steps represented by the names of the twelve tribes of Israel? Perhaps this is the world’s original “twelve-step program”!

When the meanings Scriptures attaches to the names of the twelve tribes are combined, the following (gospel) message is proclaimed:

Behold or see the son. Surely YHVH has looked upon my affliction. YHVH has heard that I was unloved. My husband will be joined to me. I will praise YHVH. Elohim has judged my case. With great wrestlings have I wrestled. A troop comes. I am happy and I will be called blessed. Elohim has given me my wages. Elohim has endowed me with a good gift, now my husband will dwell with me. Elohim has taken away my reproach and he shall add to me another son who will be son of his right hand.

Is this your life story and spiritual testimony?

 

One foot in the will of Elohim and one foot out…

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Genesis 26:1–29, There was a famine in the land. At the well of Lachai-roi (or “the well of the Living One seeing me,” Gen 24:62), Isaac was fruitful. There he met his wife while in communion with YHVH (24:62–64).

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Isaac also dwelt there for 20 years where he entreated YHVH because of Rebekah’s barrenness (25:21), and YHVH answered Isaac’s prayer and Rebekah gave birth to twins (25:22ff). But because of famine in the land, Isaac felt compelled to leave Canaan to seek relief in Egypt following the earlier footsteps of his father, Abraham.

Is it wise to rely on “Egypt” (a metaphor for the world) for our sustenance instead of trusting YHVH and believing that where he has planted us and blessed us is where we should stay?

While en route to Egypt YHVH, gracefully redirected Isaac away from Egypt instructing him rather to sojourn in Gerar (temporarily) where he would continue to bless him and his posterity (26:2–4). Isaac obeyed YHVH — more or less. Isaac ended up in Gerar located on the border between Canaan and Egypt and dwelt there a long time (not temporarily as YHVH had instructed him, 26:6, 8). Instead of fully obeying YHVH, it was as if Isaac was hedging his bet between faith and fear, between Canaan, the land of promise, and Egypt, the land of comfort for the flesh man.

How often do we halt between two opinions and compromise between YHVH’s will and our own in matters where he has given us clear direction?

This place of spiritual indecision and weakness put Isaac in a compromising situation (26:7). He felt compelled to lie about his wife, thus repeating the sin of his father (Gen 20:1–2).

Compromised obedience puts us in compromising situations where in order to “save our skin” we often have to compromise our values. Though Isaac was out of YHVH’s will, YHVH was still faithful to keep his promises he had made to Isaac earlier (Gen 26:3–4). Isaac was blessed one hundred fold in his wealth (Gen 26:12–14).

Despite YHVH’s blessings, Isaac’s labors were not without difficulty and opposition from an enemy who was intent upon stealing his water wells, which were rightfully his (Gen 26:12–15). In the arid regions of the Holy Land, wells are essential for survival and prosperity.

Wells are a spiritual metaphor for salvation, life, abundance and truth — things the enemy is intent on taking from us (in this light, consider Isa 12:3; 55:1–3; Ps 36:9; John 4:7–14; 7:37–39; 10:10).

 

Rebekah — A Character Sketch

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She was modest with a servant’s heart, selflessness and kind. Genesis 24:11–21 recounts Eliezer’s encounter with Rebekah at the well. He was not interested in a wealthy girl for Isaac. He preferred someone of modest means — the kind who would go to draw water herself, and not have servants do it for her.

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Eliezer wanted to see how the girl would behave away from her home atmosphere, so that he would have a more accurate perspective of her character. At the well, the girl would be natural and act in accordance with her own character. At home, however her behavior might well reflect the constraints of her family’s orders or expectations. She passed the test, for she spoke only about bringing water for him, and then went on to draw water for his camels. It was second nature to Rebekah that another’s needs should be provided for. This act spoke volumes about her great kindness. That his camels had do be watered was so obvious to her that she saw no need to say she would do it.

Unlike the other girls at the well who wasted their time in idle chatter and gossip, Rebekah did her task quickly and without delay. Rebekah acted in a most exalted manner: she lowered the jug herself to spare Eliezer the effort and then actually brought the jug near his mouth, so he would not even have to hold it.

Furthermore, she drew all the water for the camels through sheer physical exertion, and Continue reading →

 

The “Sacrifice” of Isaac at Mount Moriah & Yeshua

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Discussing the Prophetic Implications of the Akeidah or Binding of Isaac
in Genesis 22

YHVH credited to Abraham’s spiritual account his willingness to sacrifice Isaac as if he had actually done so. In fact, there is an ancient rabbinical tradition that states Isaac actually died and was resurrected as the midrash comments on this passage: “As the knife reached his throat, Isaac’s soul flew away and left [e.g., he died]. But when a voice went forth from between the angels saying, ‘Do not stretch out your hand against the lad’ (Genesis 22:12), his soul returned to his body” (Pirkei DeRabbi Eliezer 31 as quoted in The ArtScroll Davis Edition Baal HaTurim Chumash Bamidbar, p. 1417) (bracketed comments are in the original).

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The Jewish sages also note that Scripture states that both Abraham and Isaac ascended the mountain, but that it is recorded that only Abraham descended (22:19). Isaac’s absence from the Genesis narrative until many years latter (Gen 24:62) has given rise to much speculation on the part of the sages as to Isaac’s whereabouts in the interim (The ArtScroll Bereishis Vol. 1a, pp. 812–813).

Regardless of the rabbinic interpretations, does Scripture leave Isaac out of the narrative as if to highlight his absence, and to give the impression (albeit a prophetic allegorical one) that he was actually sacrificed? After all, what was the ram caught in the thorn bush Continue reading →